The Heidelberg
Catechism, Palatinate Catechism海德堡講授，皇帝行宮遺址問答

General
Information一般資料

The Heidelberg
Catechism is often grouped together with two other Protestant Christian
documents, the Belgic Confession and the Canons of Dordt, as the basis of Faith
for many Churches, particularly Reformed
Churches.海德堡講授往往是一組連同其他兩個新教基督教文件中， belgic供詞和大砲的dordt
，以此為基礎的信仰，為許多教堂，特別是經過改革的教會。It received its name from the place of
its origin, Heidelberg, the capital of the German Electorate of the
Palatinate.它收到它的名字來自地方的，其原產地，海德堡，資本的德國選民的皇帝行宮遺址。There, in order that the Reformed faith
might be maintained in his domain, Elector Frederick III commissioned Zacharias
Ursinus, professor at Heidelberg University, and Caspar Olevianus, the court
preacher, to prepare a manual for catechetical
instruction.因此，為了使改革後的信仰可能會保持在他的域名，選民馮三，委託撒迦利亞ursinus教授，在德國海德堡大學， caspar
olevianus ，法院佈道者，編寫一本手冊，為catechetical指示。Out of this initiative came the
Catechism, which was approved by the Elector himself and by the Synod of
Heidelberg and first published in
1563.出於這一倡議而來的講授，這是由選民自己所走過的海德堡，並最早發表於1563年。

With its comfort
motif and its warm, personal style, the Catechism soon won the love of the
people of God, as is evident from the fact that more editions of the Catechism
had to be printed that same
year.其舒適題與熱情，個人風格，講授很快贏得了愛情的人，神的存在，因為可以看出一個事實，即多版本的講授已經被印在同一年。While the first edition had 128
questions and answers, in the second and third editions, at the behest of the
Elector, the eightieth question and answer, which refers to the popish mass as
an accursed idolatry, was
added.而首版128的問題和答案，在第二次和第三次的版本，在遺志的選民，第八十問題和答案，這是指以popish群眾作為一項譴責的偶像崇拜，是補充。In the third edition the 129 questions
and answers were divided into 52 "Lord's Days" with a view to the Catechism's
being explained in one of the services on the Lord's
Day.在第三版129個問題和答案，被分為52條"主的日子" ，以期向講授的被解釋的其中一項服務，對主的一天。That salutary practice is still
maintained today, in harmony with the prescription of the Church Order of
Dordrecht.這有益做法是否仍然保持著今天，在和諧與處方教會秩序的多德雷赫特。

In the
Netherlands the Heidelberg Catechism was translated into the Dutch language as
early as 1566, and it soon became widely loved and used in the churches
there.在荷蘭海德堡講授被翻譯成荷蘭文，早在1566年，並很快成為被廣泛喜愛和使用，在教堂。It was adopted by several National
Synods during the later sixteenth century, and was finally included by the Synod
of Dordrecht, 1618-1619, where it has remained to this
day.它是通過幾個國家的主教會議，在後來16世紀，被列入最後由主教的多德雷赫特， 1618年至1619年，它仍是這一天。

The Heidelberg
Catechism海德堡問答

Advanced
Information先進的信息

(1563) （
1563 ）

Catechisms
usually have three functions: instruction for all ages, preparatory training for
confirmation, and the statement of a confessional position.
catechisms通常有三個功能：教學不分年齡人人共享的，籌備培訓確認書，並聲明一個教派的立場。The Heidelberg Catechism fulfills these
three functions.海德堡講授符合這三項職能。

The Palatinate,
south and west of Mainz, became Lutheran in 1546 under Elector Frederick II, but
soon Calvinist ideas spread into the area and a series of acrimonious
theological disputes broke out over the issue of the "real presence" in Holy
Communion.該皇帝行宮遺址，南部和西部的美因茨，成為路德在1546號決議下，選民馮第二，但很快calvinist意念蔓延到該地區的一系列激烈的神學爭端爆發圍繞著"真實存在"的聖餐。When Frederick III the Pious (1515-76)
inherited the area, he was aware of the disputes and studied both sides of the
"real presence" argument.當馮三世虔誠（
1515年至1576年）繼承了該地區，他所知道的爭議及研究雙方的"真實存在"的論調。He came to the conclusion that Article
XI of the Augsburg Confession was popish and opted for a Calvinist
position.他得出的結論是，第十一條的奧格斯堡供詞popish並選擇了calvinist立場。To foster his position, even though he
was opposed by other Lutheran princes who pressured him to support the Peace of
Augsburg, which did not recognize the Reformed position, Frederick staffed the
theological faculty of the Collegium Sapientiae in Heidelberg, his capital, with
those of Reformed persuasion, and he began to reform the worship of the churches
in the
Palatinate.要樹立他的地位，即使他反對由其他路德王子的人的壓力，他支持和平的奧格斯堡，不承認改革的立場，馮配備神學系的collegium
sapientiae在德國海德堡，他的資本，與那些改革後的勸說，他開始改革崇拜的教會中的皇帝行宮遺址。In an effort to reconcile the
theological parties, to bring about reform, and to defend himself against the
Lutheran princes, Frederick asked the theological faculty to draw up a new
catechism which could be used in the schools as a manual of instruction, a guide
for preaching, and a confession of
faith.在努力調和各方神學思想建設，以實現改革，並為自己辯護，對路德王子，馮問神學系，以制訂出一個新的問答，可以用來在學校，作為一本手冊的指示，指導傳道，並招供的信念。Although many of the theological
faculty were involved, as was Frederick himself, the two commonly acknowledged
architects of the catechism were Caspar Olevianus and Zacharias
Ursinus.儘管許多神學系人參與，因為是馮本人來說，兩個普遍承認建築師的講授被caspar olevianus撒迦利亞ursinus
。The German text,
with a preface by Frederick III, was adopted by a synod in Heidelberg on January
19, 1653.德國的文本，並序，由馮三，通過了由一名主教在海德堡對1653年1月19日。It was translated into Latin at the
time of its publication.它被翻譯成拉丁語，在時間的，其出版。

The catechism is
important for at least three reasons.該問答是很重要的，至少有三個理由。(1) It came to be translated into
numerous languages and was adopted by many groups, making it the most popular of
Reformed statements. （ 1 ） ，後來被翻譯成多種語文，並獲得通過，許多群體，這使它成為最受歡迎的改革報表。(2) Although born in the midst of
theological controversy, it is irenic in spirit, moderate in tone, devotional
and practical in attitude. （ 2
）雖然出生在複雜多變的神學爭論，但它是irenic精神，溫和的語調，靈修和實際的態度。It espouses Reformed theology as
dictated by Frederick III, but Lutheran ideas were not
slighted.它奉行的改革神學，因為出於馮三，但路德當時的想法並不輕視。The avoidance of polemics in the
catechism, except for question 80, the use of clear language, and a sense of
fervency helped to allay somewhat the theological controversies of that time and
to guarantee an acceptance among the Reformed outside the
Palatinate.避免論戰中講授，除80個問題，用明確的語言，和責任感，在熱烈的幫助，以消除有點神學爭論的那些日子裡，並保證一個接受改革後境外的皇帝行宮遺址。(3) The organization of the catechism
is most unusual. （ 3 ）組織召開理講授，是極不尋常的。The 129 questions and answers are
divided into three parts patterned after the book of
Romans.在129個問題和答案都是分為三部分圖案後，這本書的入鄉隨俗。Questions 1-11 deal with mankind's sin
and misery; questions 12-85 are concerned with the redemption in Christ and
faith; the last questions stress man's gratitude, expressed in action and
obedience, for God's
love.問題1-11對付人類的罪惡和苦難;問題12-85所關心的救贖，在基督信仰上的問題，強調人的感謝，表示在行動上服從，因為上帝的愛。The questions are further structured so
that the whole catechism can be covered in fifty-two
Sundays.問題是進一步結構化，使整個講授，可涵蓋52星期日。In addition, the catechism provides an
exposition of the Reformed view of the Apostles' Creed and the Ten
Commandments.此外，講授提供了一個論斷，改革後，鑑於使徒們的信念和十誡命。The use of the first person singular
encourages the catechism to be a personal confession of
faith.使用第一人稱單數鼓勵講授是一個個人的自白信念。

The Reformed
theological perspective is found (1) in the doctrine of the sacraments,
particularly the Eucharist, where believers are partakers in the true body and
blood of Christ through the working of the Holy Spirit; (2) in the centrality of
Scripture as authority; (3) in good works as the Christian response to divine
grace; and (4) in the church as the true source of Christian
discipline.改革後的神學觀點是發現（ 1
）在理論的聖禮，尤其是聖體聖事，如果信徒partakers在真正的身體和血的基督通過工作的聖靈; （ 2 ）的中心經文作為權威（ 3
）優秀作品作為基督徒回應神的恩典; （四）在教會的真正源泉基督教紀律。The issue of predestination is found in
question 54, where election is affirmed but reprobation and limited atonement
are not.問題的宿命，是發現在第54個問題，如果選是肯定，但reprobation和有限的贖罪是沒有意義的。An example of Lutheran concepts is
found in the section on man's sinful
condition.一個例子路德觀念，被發現在該科對人的罪孽深重的條件。

Question 9
.問題9 。Doth not God then do injustice to man,
by requiring from him in his low, that which he cannot perform?
doth不是神，然後是不公平的人，要求他在其低，即他不能履行？

Question
11 .第11個問題 。Is not God then also
merciful?是不是上帝，然後又慈悲？

THE SECOND
PART--OF MAN'S DELIVERANCE第二部分-人的解脫。

V. Lord's
Day五，主奇摩一天

Question
12 .第12個問題 。Since then, by the righteous judgment
of God, we deserved temporal and eternal punishment, is there no way by which we
may escape that punishment, and be again received into
favor?自那時起，由正義之神的審判，我們當之無愧的時間和永恆的處罰外，有沒有辦法使我們可以逃脫懲罰，並再次收到成青睞？

Question
13 .問題13 。Can we ourselves then make this
satisfaction?可我們自己，然後作出這種滿意嗎？

Question
14 .第14個問題 。Can there be found anywhere, one, who
is a mere creature, able to satisfy for
us?沒有人可以發現，在任何地方，一個人僅僅是一種動物，能夠滿足我們嗎？

Question
15 .第15個問題 。What sort of a mediator and deliverer
then must we seek for?什麼樣的調解員和送料，然後，我們必須尋求？

VI.六。Lord's Day主日

Question
16 .第16個問題 。Why must he be very man, and also
perfectly righteous?為什麼要他很男人，也完全可以理直氣壯？

Question
17 .第17個問題 。Why must he in one person be also very
God?為何一定要在他一人，也很神嗎？

Question
18 .第18個問題 。Who then is that Mediator, who is in
one person both very God, and a real righteous
man?究竟是誰在說，調停人，究竟是誰在一人都非常神，並且真正的正義的男子？

Question
19 .第19個問題 。Whence knowest thou
this?何時知你這？

VII.七。Lord's Day主日

Question
20 .第20個問題 。Are all men then, as they perished in
Adam, saved by Christ?都是男人，然後，因為他們滅亡了亞當，節省基督？

Question
21 .第21個問題 。What is true
faith?什麼是真正的信仰？

Question
22 .第22個問題 。What is then necessary for a christian
to believe?什麼是必要的，然後一個基督徒相信嗎？

Question
23 .第23個問題 。What are these
articles?這些是什麼物品？

VIII.八。Lord's Day主日

Question
24 .第24個問題 。How are these articles
divided?怎樣才能做到這文章共分？

Question
25 .問題25 。Since there is but one only divine
essence, why speakest thou of Father, Son, and Holy
Ghost?既然是有的，但只有一個神聖的本質，為什麼speakest你的父親，兒子，和聖靈？

Question
59 .問題59 。But what doth is profit thee now that
thou believest all this?但什麼doth是利潤祢，現在你believest這一切嗎？

Question
60 .問題60 。How are thou righteous before
God?如何是你的正義上帝面前？

XXIV.二十四。Lord's Day主日

Question
62 .問題62 。But why cannot our good works be the
whole, or part of our righteousness before
God?但為什麼不能，我們的優秀作品予以整體來說，還是我們的一部分義上帝面前？

Question
63 .問題63 。What!什麼！do not our good works merit, which yet
God will reward in this and in a future
life?這樣做不是我們的優秀作品的優點，然而上帝將獎勵在這方面，在未來的人生？

Question
64 .問題64 。But doth not this doctrine make men
careless and profane?但doth沒有這種學說，使男子不小心和褻瀆嗎？

OF THE
SACRAMENTS的聖禮

XXV.二十五。Lord's Day主日

Question
65 .問題65 。Since then we are made partakers of
Christ and all his benefits by faith only, whence doth this faith
proceed?自那時以來，我們都取得了partakers基督和他的所有好處，只唯，何時doth這種信仰著手？

Question
66 .問題66 。What are the
sacraments?什麼是聖禮？

Question
67 .問題67 。Are both word and sacraments, then,
ordained and appointed for this end, that they may direct our faith to the
sacrifice of Jesus Christ on the cross, as the only ground of our
salvation?都是Word和聖禮，那麼，受戒，並任命為這個目的，他們可以直接我們的信念，以犧牲耶穌基督在十字架上，作為唯一的理由，我們的救贖？

Question
68 .問題68 。How many sacraments has Christ
instituted in the new covenant, or testament?有多少聖禮穌提起在新的盟約，或遺囑？

OF HOLY
BAPTISM神聖的洗禮

XXVI.二十六。Lord's Day主日

Question
69 .問題69 。How art thou admonished and assured by
holy baptism, that the one sacrifice of Christ upon the cross is of real
advantage to thee?如何藝術あ告誡，並保證所神聖的洗禮，在一個犧牲後，基督十字架的真正優勢，以祢？

Question
70 .問題70 。What is it to be washed with the blood
and Spirit of Christ?它是什麼，以清洗與血液和基督的靈嗎？

Question
71 .問題71 。Where has Christ promised us, that he
will as certainly wash us by his blood and Spirit, as we are washed with the
water of baptism?那裡有基督向我們承諾說，他將肯定是我們洗他的血液和精神，因為我們是洗滌與水的洗禮？

XXVII.二十七。Lord's Day主日

Question
72 .問題72 。Is then the external baptism with water
the washing away of sin itself?那麼外部的洗禮與水洗刷罪惡的本身呢？

Question
74 .問題74 。Are infants also to be
baptized?是嬰幼兒也被洗禮？

OF THE HOLY
SUPPER OF OUR LORD JESUS CHRIST的聖地晚飯我們的主耶穌基督

XXVIII.二十八。Lord's Day主日

Question
75 .問題75 。How are thou admonished and assured in
the Lord's Supper, that thou are a partaker of that one sacrifice of Christ,
accomplished on the cross, and of all his
benefits?如何あ告誡，並保證在主的晚餐，那你是一個partaker的其中一個犧牲的基督，完成在十字架上，他的所有好處？

Question
76 .問題76 。What is it then to eat the crucified
body, and drink the shed blood of
Christ?它是什麼，然後吃釘在十字架上的身體，喝，拋頭顱，灑熱血的基督？

Question
77 .問題77 。Where has Christ promised that he will
as certainly feed and nourish believers with his body and blood, as they eat of
this broken bread, and drink of this
cup?那裡有基督許諾說，他將肯定是飼料和營養的信徒與他的身體和血，因為他們吃的，這打破了麵包，喝的這杯？

XXIX.二十九。Lord's Day主日

Question
78 .問題78 。Do then the bread and win become the
very body and blood of Christ?這樣做的話，麵包和雙贏成為非常身體與血的基督？

Question
79 .問題79 。Why then doth Christ call the bread his
body, and the cup his blood, or the new covenant in his blood; and Paul the
"communion of the body and blood of
Christ"?那麼，為何doth基督致電麵包，他的身體，和美洲杯他的血液，或採用了新的盟約，在他的血液;和保羅的"共融的身體和血的基督"
？

XXX.三十。Lord's Day主日

Question
80 .問題80 。What difference is there between the
Lord's supper and the popish mass?有什麼差別主的晚餐和popish大眾？

Question
82 .問題82 。Are they also to be admitted to this
supper, who, by confession and life, declare themselves unbelieving and
ungodly?他們也必須承認這個晚飯，他們中，自白和生命，宣布自己不信，並ungodly ？

THE THIRD
PART--OF THANKFULNESS第三部分-感恩

XXXI.三十一。Lord's Day主日

Question
83 .問題83 。What are the keys of the kingdom of
heaven?關鍵是什麼的天國的嗎？

Question
84 .問題84 。How is the kingdom of heaven opened and
shut by the preaching of the holy gospel?如何天國是打開和關閉所鼓吹的神聖福音？

Question
85 .問題85 。How is the kingdom of heaven shut and
opened by christian discipline?又是怎樣天國的關閉和開放，由基督教紀律嗎？

XXXII.三十二。Lord's Day主日

Question
86 .問題86 。Since then we are delivered from our
misery, merely of grace, through Christ, without any merit of ours, why must we
still do good
works?自那時以來，我們都是由政府提供給我們的苦難，只是恩典，透過基督的，沒有任何的好處，我們的，為什麼要我們做的好作品？

Question
87 .問題87 。Cannot they then be saved, who,
continuing in their wicked and ungrateful lives, are not converted to
God?不能然後，他們得救，他們繼續在他們的邪惡和忘恩負義的生命，都沒有轉化為上帝嗎？

Question
95 .問題95 。What is idolatry?什麼是偶像崇拜？

XXXV.三十五。Lord's Day主日

Question
97 .問題97 。Are images then not at all to be
made?是圖像，然後不是所有物質都可以作出？

Question
98 .問題98 。But may not images be tolerated in the
churches, as books to the laity?但未必圖像不能容忍在教堂，書籍給俗人？

XXXVI.三十六。Lord's Day主日

Question
99 .問題99 。What is required in the third
commandment?什麼是需要在第三誡？

Question
100 .問題100 。Is then the profaning of God's name, by
swearing and cursing, so heinous a sin, that his wrath is kindled against those
who do not endeavor, as much as in them lies, to prevent and forbid such cursing
and
swearing?那麼profaning上帝的人的姓名，所宣誓，咒罵，使令人髮指的罪惡，他的憤怒是點燃對那些不奮鬥，不如他們的謊言，以預防和阻止這種咒罵，並宣誓？

XXXVII.三十七。Lord's Day主日

Question
101 .問題101 。May we then swear religiously by the
name of God?五月，我們又發誓宗教信仰受到上帝的名義？

Question
102 .問題102 。May we also swear by saints or any
other creatures?可能我們也用聖人或任何其他動物的呢？